"On Himself and on The Mother"
Section 2: Identity of Their Consciousness
On Himself and on The Mother:
The opposition between the Mother's consciousness and my consciousness was an invention of the old days (due mainly to X, Y and others of that time) and emerged in a time when the Mother was not fully recognised or accepted by some of those who were here at the beginning. Even after they had recognised her they persisted in this meaningless opposition and did great harm to them and others. The Mother's consciousness and mine are the same, the one Divine Consciousness in two, because that is necessary for the play.
Nothing can be done without her knowledge and force, without her consciousness - if anybody really feels her consciousness, he should know that I am there behind it and if he feels me it is the same with hers. If a separation is made like that (I leave aside the turns which their minds so strongly put upon these things), how can the Truth establish itself - from the Truth there is no such separation.
The Mother's consciousness is the divine Consciousness and the Light that comes from it is the light of the divine Truth, the Force that she brings down is the force of the divine Truth. One who receives and accepts and lives in the Mother's light, will begin to see the truth on all the planes, the mental, the vital, the physical. He will reject all that is undivine, - the undivine is the falsehood, the ignorance, the error of the dark forces; the undivine is all that is obscure and unwilling to accept the divine Truth and its light and force. The undivine, therefore, is all that is unwilling to accept the light and force of the Mother. That is why I am always telling you to keep yourself in contact with the Mother and with her Light and Force, because it is only so that you can come out of this confusion and obscurity and receive the Truth that comes from above.
When we speak of the Mother's Light or my Light in a special sense, we are speaking of a special occult action - we are speaking of certain lights that come from the Supermind. In this action the Mother's is the White Light that purifies, illumines, brings down the whole essence and power of the Truth and makes the transformation possible. But in fact all light that comes from above, from the highest divine Truth is the Mother's.
There is no difference between the Mother's path and mine; we have and have always had the same path, the path that leads to the supramental change and the divine realisation; not only at the end, but from the beginning they have been the same.
The attempt to set up a division and opposition, putting the Mother on one side and myself on another and opposite or quite different side, has always been a trick of the forces of the Falsehood when they want to prevent a Sadhak from reaching the Truth. Dismiss all such falsehoods from your mind.
Know that the Mother's light and force are the light and force of the Truth; remain always in contact with the Mother's light and force, then only can you grow into the divine Truth.
Whatever one gets from the Mother, comes from myself also - there is no difference. So, too, if I give anything, it is by the Mother's Force that it goes to the Sadhak.
You consider that the Mother can be of no help to you.... If you cannot profit by her help, you would find still less profit in mine. But, in any case, I have no intention of altering the arrangement I have made for all,the disciples without exception that they should receive the light and force from her and not directly from me and be guided by her in their spiritual progress. I have made the arrangement not for any temporary purpose but because it is the one way, provided always the disciple is open and receives, that is true and effective (considering what she is and her power).
The Mother and myself stand for the same Power in two forms - so the perception in the dream was perfectly logical. Ishwara-Shakti, Purusha-Prakriti are only the two sides of the one Divine (Brahman).
It is a very common experience, that of the identity between myself and the Mother (the perception that we are one) expressed in the fusing of the two images.
Q: From the intimations frequently received from the play of lights seen in visions I am having a deep feeling that Sri Aurobindo and the Mother are the same though we see them in different bodies. Is my feeling right?
The dream was an indication of what the Mother and myself are and represent - I do not think that it is necessary to say more than that. It indicates that the fulfilment of what we stand for is the Divine Love and Ananda.
Mother and I are one but in two bodies; there is no necessity for both the bodies to do the same thing always. On the contrary, as we are one it is quite sufficient for one to sign, just as it is quite sufficient for one to go down to receive Pranam or give meditation.
Q: Is there or would there be any difference in the force or electivity in your working and the Mother's?
A: No, it is a single Power.
Q: Is it the same whether we write to Sri Aurobindo or to the Mother? Some say that both are one, so whether
we write to Sri Aurobindo or to the Mother we are open to the Mother; is it correct?
A: It is true that we are one, but there is also a relation, which necessitates that one should be open to the Mother.
Q: Can it happen that one who is open to Sri Aurobindo is not open to the Mother? Is it that whoever is open to the Mother is open to Sri Aurobindo ?
A: The Mother-proposition is true. If one is open to Sri Aurobindo and not to the Mother it means that one is not really open to Sri Aurobindo.
Q: Very often Sri Aurobindo says one should allow the Mother's force to govern. Does it mean that there is a difference between the two forces?
A: There is one force only, the Mother's force - or, if you like, to put it like that, the Mother is Sri Aurobindo's Force.
Q: I believe that on the 24th November 1926 Sri Aurobindo realised that the Mother is the Divine-Consciousness and the Force. She alone can uplift the earth-consciousness to the Supreme and so she has taken up the work. Can it be true ?
A: No. I knew that long before.
In Yogic or spiritual life the antecedents of a person are of little relevance; we have to see his or her spiritual attainments.
Mother was doing Yoga before she knew or met Sri Aurobindo; but their lines of Sadhana independently followed the same course. When they met, they helped each other in perfecting the Sadhana. What is known as Sri Aurobindo's Yoga is the joint creation of Sri Aurobindo and the Mother; they are now completely identified - the Sadhana in the Ashram and all arrangement is done directly by the Mother, Sri Aurobindo supports her from behind. All who come here for practising Yoga have to surrender themselves to the Mother who helps them always and builds up their spiritual life.
It is not clear what your Guru meant by my sitting on the path; that could have been true of the period between 1915 and 1920 when I was writing the Arya, but the Sadhana and the work were waiting for the Mother's coming. In 1923 or 1924, I could not be described as sitting on the path, so far as the Sadhana was concerned, but it may perhaps be only a metaphor or symbol for the outward form of the work not yet being ready. The statement about my having gone too high to redescend for work in the world was made in almost the identical terms by another Yogi also; it referred to my condition at the time and cannot be taken as anything more.
Q: X seems to have told Y that the old Sadhaks, who were here before the Mother took up the work in 1926, had many experiences of Cosmic Consciousness and the Sadhana was much better and more serious than now. How far is this true?
A: Before the Mother came all were living in the mind with only some mental realisations and experiences. The vital and everything else were unregenerated and the psychic behind the veil. I am not aware that anyone of them at that time entered the Cosmic Consciousness. At that time I was still seeking my way for the transformation and the passage to the Supramental (all the part of the Yoga that goes beyond the ordinary Vedanta) and acted very much on a principle of laissez faire with the few Sadhaks who were there. X is one of those who have never ceased regretting that laissez faire - he regrets the vital liberty and absence of discipline they then had.
Q: Somebody told me: "Before Sri Aurobindo gave us the Mother as our Guru, he never used to teach us anything about the Yoga. He would tell us to follow our own knowledge." Did you really give this advice?
A: I am not aware of that. But now also the Mother does not teach, she asks all to open and receive. But she does not tell them and I don't think I told people to follow their own "knowledge".
in SABCL, volume 26, "On Himself" - Part Two (pages 455-460)
published by Sri Aurobindo Ashram - Pondicherry
diffusion by SABDA